The survival of the visions of the Strasbourg prophetess Ursula Jost (or rather, the first edition from 1530) has long been known to scholars of sixteenth-century Anabaptist history. Klaus Deppermann, in his 1979 biography of Melchior Hoffman, devoted several pages to the Strasbourg prophets and Ursula visions, and Lois Barrett’s 1992 PhD dissertation examined Ursula’s visions in greater detail and translated them into English for the first time. While Deppermann, Barrett, and other scholars of Anabaptism in Strasbourg were aware that Lienhard Jost had played a prominent role in the Melchiorite movement in Strasbourg and that Hoffman had printed an edition of his prophecies, they believed that those prophecies were no longer extant. Recently, however, Jonathan Green brought to the attention of the scholarly community the survival of an edition of Lienhard’s prophecies (together with a second edition of Ursula’s visions) at the Austrian National Library in Vienna. The edition, printed by the Deventer printer Albert Paffraet, who also printed the works of David Joris, offers a wealth of new information on Lienhard Jost. 
While Ursula’s visions offer only scant biographical details, Lienhard’s prophecies are related in an autobiographical format. The account focuses particularly on early 1523 (when Lienhard spent two months involuntarily hospitalized in Strasbourg, since the authorities believed him to be insane) and late 1525 (when Lienhard experienced a resurgence of prophetic revelations and attempted to prophesy publicly again and especially to convince the Strasbourg reformer Mathis Zell of his legitimacy).
Below are two chapters from Lienhard’s prophecies in English translation, both relating events from 1523. The third chapter recounts the events that led to Lienhard’s hospitalization (and calls to mind another infamous sixteenth-century Anabaptist episode, when seven men and five women—known collectively as the naaktlopers—ran naked through the streets of Amsterdam). The nineteenth chapter takes place near the end of Lienhard’s confinement.
Title page of the 1532 edition of Lienhard’s visions.
The Third Chapter 
After I had shown this, as mentioned above, to the lords and leaders of the city of Strasbourg and passed on the message, in the night the glory of the Lord surrounded me one more time and spoke to me forcefully in my heart: Well, up! You must go there stark naked and unclothed. The Mord Glock must be rung before it is day.
That same hour I had to wake, and I could not stay according to my preference. And I said to my wife: Ursula, I must go out stark naked, as I was told. When I came out onto the streets of Strasbourg in the open air, my arms immediately moved apart from each other and I went from there [so quickly] that I cannot know whether I remained on the ground or not.
That same hour my mouth opened and I had to speak and yell at the top of my voice: Murder upon murder! The child in its mother’s womb must and shall be terrified before the word of the Lord comes to pass. Murder once again! If the rulers and lords only know that their princely clothes will be removed from them before God and the world, that they might seek God again, they would all cry along with me: murder upon murder!
But after this the child in its mother’s womb will rejoice again and there will be much peace for all who have been sad.
In this midst of this aforementioned crying out I was snatched in this state, naked, and captured by my neighbours and handed off to the aforementioned city councillor Herrto Ludwig, and he handed me over to the hospital the next morning and recommended me to its overseer.
The Nineteenth Chapter
This place shall have a bishop, so that he might observe the Lord’s supper. His eyes shall be sharp. He will carry around across the land the banner of godly righteousness and will faithfully teach the idle to work. And those little bees that he finds tired out from work he shall lead into the houses of God and there let them rest and feed them with the word of God. He will shield his little sheep from the approach of the rapacious wolf. Such a man is worthy to observe the Lord’s supper.
After this the glory of the Lord urged me to celebrate Mass and I was obedient and did this until [the point when] the Lord Jesus said with his disciples the word of thanksgiving, and, at the call of the glory of the Lord, I had to take the little pitcher and sing these words:
Holy holy holy is the day of our Lord Jesus Christ. Come to the table of our Lord Jesus Christ, which is made holy through Him.
Proclaim the death of our Lord Jesus Christ, who died for us. He has rescued us from eternal death, rejoice over this you children of Israel.
Rejoice, rejoice, and rejoice greatly. Savour the bread of our Lord Jesus Christ, that was given for us. Savour the blood of our Lord Jesus Christ, that was poured out for us.
In this speech I had to lift up the little pitcher above itself. Then the glory of the Lord opened itself in the little pitcher and swept over me and then my heart said: Is this the mirror of God? Then it was answered to me through the glory of the Lord.
I am a light for the children of God and food for the soul and way to the righteousness of the body.
I will feed in eternal life he who acts mercifully. But the mirror of God is man.
As you eat this bread, you should not pray to stone and wood, but you should bow before your rulers, who have been established for you by God.
But the mirror of God is man, who is next to you and around you. Look at this mirror from bottom to top, and so you will see that a master workman created you and him. You shall look after him and have mercy on him and, when you feed him, God will give you in your heart his free shield, so that you do not become a mirror of the world. As you act mercifully, God will lead you from one freedom into another, all the way to eternal life.
Those who were around me in the hospital chamber did not believe these things. Then the glory of the Lord said to me: you must perform a miracle for them. And they all looked at me to see what I would do. And I said: O God eternal Father, my doing and undertaking is nothing, but Your will be done. Then I had to take the little pitcher and turn it around and upside down, and no liquid ran out of it.
Then those who were around me answered all together: Now we see that you are a sorcerer, and Lucifer your father, and your power comes from the devil.
Then I said to them: if this power is from the devil, then why do I not speak his word? I have the Word of God, and you incite the word of the devil and his work, from one midnight to another. My words are from God and cause you pain, and your words that are from the devil cause me pain. If my power is from the devil, why do your words not please me? Since I see that you do not want to believe me, I will not speak with you anymore until you speak with me.
Then began the woe and lament of those who were around and next to me in the hospital chamber, and they were greatly overwhelmed until the third day
On the third day one of them came to me and to my bed and said: Lienhard, when you are sad, we are also sad. How does this happen? Then I said, I already told you that you should let me do what I do. What I do and allow is not from me, but from God. When I go out from among you, out of this hospital and prison, you will all be glad.
But in these aforementioned three days I lay in such distress and agony as can scarcely be described.
And I also in those days noticeably felt the wounds on Christ in my hands and feet and side, and a tangible reminder (deckzeichen) was given to me on my right foot, and in this the glory of the Lord spoke through me to those who were around me: watch! This wine must now be spilled in the name of the Father and of the Son and of the Holy Ghost.
And the glory of the Lord moved me, so that I had to spill the little pitcher of wine, with which I had held Mass and performed a miracle.
And I poured it onto my bed. Then the glory of the Lord said in me: this wine will flow across the width of the earth, and after this time all things will grow sufficiently. Wine, oil, and fruit will be sufficient. Then you will live in peace and you will lie in the sunshine, and there will be such an abundance of sufficiency that the grapes will hang over your mouths.
Then the time of the Lord will approach. Think on this: the Lord is not far away and will come to wake us from the dead and to save us.
 Klaus Deppermann, Melchior Hoffman: Soziale Unruhen und Apokalyptische Visionen im Zeitalter der Reformation (Göttingen: Vandenhoeck & Ruprecht, 1979), 178-186; Lois Barrett, “Wreath of Glory: Ursula’s Prophetic Visions in the Context of Reformation and Revolt in Southwestern Germany, 1524-1530” (PhD diss., The Union Institute, 1992).
 Jonathan Green, “The Lost Book of the Strasbourg Prophets: Orality, Literacy, and Enactment in Lienhard Jost’s Visions,” The Sixteenth Century Journal 46:2 (Summer 2015): 313-330.
 On Paffraet, see Paul Valkema Blouw, “Printers to the ‘Arch-Heretic’ David Joris” in Dutch Typography in the Sixteenth Century: The Collected Works of Paul Valkema Blouw (Leiden: Brill, 2013), 508-509.
 On the Naaktlopers, see Samme Zijlstra, Om de Ware Gemeente en de Oude Gronden: Geschiedenis van de Dopersen in de Nederlanden, 1531-1675 (Hilversum: Uitgeverij Verloren, 2000), 135-136.
 Lienhard Jost, Ein Worhafftige Hohe und Feste Prophecey des Linhart Josten van Stroßburg, edited by Melchior Hoffman (Deventer: Albert Paffraet, 1532), fol. B3r. See also http://digital.onb.ac.at/OnbViewer/viewer.faces?doc=ABO_%2BZ169334206
 The Mord Glock was a silver bell in the Strasbourg cathedral used to warn the people of Strasbourg of crisis or sedition. See Philippe André Grandidier, Essais Topographiques et Historiques sur l’Église Cathédrale de Strasbourg (Strasbourg: Levrault, 1782), 242-243.
 Jost, Worhafftige Hohe und Feste Prophecey, fols. E1R-E2r.
 Lienhard’s account of the wounds on his foot calls to mind Francis of Assisi’s reception of the stigmata (tangible signs of the wounds of Christ on hands and/or feet), a famous event that inspired many imitators—particularly women—well into the early modern period. On the stigmata in late medieval and early modern mysticism, see Stephen Haliczer, Between Exaltation and Infamy: Female Mystics in the Golden Age of Spain (Oxford: Oxford University Press, 2002).